ISIS, 21st century youth and the 2015 synod on family – Commentary

 Manila,NJ Viehland

Manila, NJ Viehland Viehland Photos

 

“Re-communing with the divorced world of youths is a priority task for next October’s second Synod on Family. Indeed, that will be a more realistic pastoral agenda than theological cud chewing about Communion to marital divorcees….”

 

Commentary: ISIS needs ‘Assisian‘ responses, not sniping crusades

By: Hector Welgampola

Amid ongoing Islam-bashing worldwide, comes a bit of good news from the Arab world. According to media reports, in April Qatar will name the recipients of that country’s WISE (World Innovative Summit for Education) Awards for 2015. Given by Qatar’s Education City, these awards have been described by BBC as an effort to recycle oil and gas into knowledge.

“The Emir of Qatar believes that a new golden age can be achieved through education and research coupled with creativity and development,” wrote James Martin, founder of Oxford University’s 21st Century School. The Qatar project would seed “a new Arab renaissance bringing multicultural tolerance, new ideas and education action across the Arab world,” he claimed. Others pin hopes on the project’s Faculty of Islamic Studies, despite lingering suspicion that Qatar funds reach jihadists.

While saluting the project, BBC noted how “events of the Arab Spring have shown the dissatisfaction of a young population with rising unemployment and lack of opportunity.” The Arab world’s youth frustrations have been aggravated by the post 9/11 frenzy to militarily intervene there with a fantasy to impose Western-style panacea for local problems.

Just as lack of social justice incubated communism, prolonged abuse of Arab countries as mere oil wells festered social ills that reignited Islamic militancy. A belated sense of guilt for such abuse led some developed countries to support the Qatar project. A similar sense of guilt should help affirm the inadequacy of military responses to curb frustration-fed jihadism.

Hired armies lack motivation to wipe out guerilla cults or jihadist passion. And eliminating Saddam Hussein, Muammar Qaddafi or Osama Bin Laden did not make the world any safer. If al Qaeda was a geographically diffused ad hoc network, its modern avatars like ISIS and Boko Haram showcase bin Laden’s dream caliphate still thriving and on martyrdom. The apocalyptic cult goes beyond self-immolation to the ruthless slaughter of those considered to be infidels. It now threatens West Asia, North Africa and beyond.

If Islamism’s extremist outreach has gone viral, it has also gone global. It attracts youths from two sources. Unsurprisingly, it volunteers youths from Islamic nations. Addressing a recent Christian-Islamic dialogue meet run by Nigerian bishops, an Islamic scholar attributed the rise of Boko Haram partly to “the impunity, bad governance and corruption of Nigerian elite.” Qatar-type projects may help replace such self-serving elite with socially committed cadres.

ISIS also draws youths worldwide. Its media-hyped fantasy appeals to listless young men and young women wearied by the depravity of secularized post-christian society. Maybe, an erratic society’s death-peddling obsession with abortion and mercy killing has so desensitized the young even to fancy jihad as an option. Frequent news reports confirm how the jihadist mirage attracts spiritually starved youths from all continents. But, sadly, such youths’ home countries fail to get the message. Their rulers try to prevent the outflow of youths with laws to muzzle social media, patrol borders or deny passports – all inept measures.

Instead, leaders of state, society and religion should heed the unspoken outcry of desperate youths fleeing parents, siblings, peers, churches and country to embrace jihad. The thousands of young men and women opting for jihad are our own sons and daughters. Their drift to ISIS speaks of our generation’s moral failure. Their spiritual thirst is an indictment of our ineptitude to offer them a meaningful goal of holistic life. So, let’s stop stigmatizing them as misled youths or blessing counter crusades. Today’s society needs to find solutions by re-examining our distorted faith-life, fractured family-life, consumerist lifestyles and counter values based on worship of money-culture.

As evident in the recent Germanwings plane crash too, all youths blamed for atrocities are not jihadists. The crisis of today’s youths should alert society to our long abuse of social structures as a mask for power play. Churches and Nations need to return to a moral ethic and restore honesty in public life. The need to wipe out the scandal of duplicity in religio-ethical and socio-economic life was never more urgent. And Church youth apostolates and family apostolates should be so re-oriented as to attract, involve and inspire all levels of youth life and activity.

Meanwhile, initiatives like the March 24 Catholic-Muslim summit in Rome can offer further hope. Interestingly, Cardinal Jean Louis Tauran, Vatican head for interreligious relations, told the meet of his wish to set up a more permanent mechanism for such interaction. For a moment, it brought to mind the environment of interreligious amity facilitated decades ago by the BIRA (Bishops Institutes for Interreligious Affairs) meets and live-ins organized by FABC (Federation of Asian Bishops’ Conferences). Such interfaith action-in-prayer fosters inclusive pluralism. And a response of relational sacramentalty can better facilitate social awakening than statements, episcopal or papal.

That sacramental mission has to awaken the 21st century Church to a Jesus-like embrace of all youths divorced from community by post-christian secular cults. Re-communing with the divorced world of youths is a priority task for next October’s second Synod on Family. Indeed, that will be a more realistic pastoral agenda than theological cud chewing about Communion to marital divorcees. And instead of premising the synod with a requiem for martyred Christians, let reflection on the waste of life of both jihadists and their victims inspire the synod to seed a Church of Assisian service to the human family.

Hector Welgampola
welgampo@gmail.com

Hector Welgampola

Veteran Asian Church journalist Hector Welgampola from Sri Lanka has retired as Executive Editor of the former Union of Catholic Asian News (UCAN) based in Hong Kong, then Bangkok. Before UCAN, Hector headed editorial teams of newspapers in Sri Lanka. Since retiring Hector has lived in Australia with his wife, Rita. He authored the resource book Asian Church Glossary and Stylebook.

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Asian American millennials – belief in God, reliance on religion, studies

Barely half of millennials say they look to religion for guidance, but a higher percentage “talk to God,” suggesting that the 18-to-34 demographic is more spiritual than sectarian, according to a new survey by the Integrated Innovation Institute at Carnegie Mellon University.

The survey of 2,000 U.S. men and women, ages 18-34, found that 62 percent said they talk to God, while 52 per cent said they look to religion for guidance.

Asian-Americans (57 per cent) were least likely to talk to God, and second least likely to look to religion for guidance in their daily life (51 per cent), following closely behind white millennials (49 per cent).

African-Americans were most likely to say they talk to God (78 percent) and look to religion (67 percent).

The Pew Forum’s July 2012 article Asian Americans: A Mosaic of Faiths reported that the Asian Americans population increased to 5.8 per cent (or 18.2 million children and adults in 2011, according to the U.S. Census) from 1 per cent of the total U.S. population in 1965.

The U.S. Census Bureau defines “Asian” as “a person having origins in any of the original peoples of the Far East, Southeast Asia or the Indian subcontinent,” Pew Forum explains in a footnote. It includes people who indicated their race(s) as “Asian Indian,” “Chinese,” “Filipino,” “Japanese,” “Korean,” “Vietnamese” or “Other Asian,” or wrote in entries such as “Pakistani,” “Thai,” “Cambodian” or “Hmong.”

With growing diversity in the nation’s population, the Census Bureau has changed the wording of questions about race and ethnicity over time. Since Census 2000, respondents could select one or more race categories to indicate their racial identities. About 15 per cent of the Asian population reported multiple races in Census 2010.

In addition, since Census 2000, the Native Hawaiian and Other Pacific Islander population, formerly included with the totals for the Asian population, has been counted as a separate race group. Because of the changes, the report warns about historical comparisons on the racial composition of Asians.

For details of the profile of religious affiliations of Asian-Americans, click Asian Americans: A Mosaic of Faiths